the Lectures of Nokounam, May His Sanctified Spirit Be Blessed (Session 402)
Preface
Mystical progression (sulk irfn) constitutes a journey by which the seeker is guided from the external knowledge to the inner states, and from those states to the Divine proximity. Along this path, the seekers heart acts as a luminous lamp, directing the form (qlib) towards perfection. Lecture 402 of the Manzil al-Sirn series, grounded in a critique of superstitions and distortions within mysticism, underscores the necessity of harmonising the Sharah, arqah, and aqqah.
Part One: l as the Intermediate Vessel of the Journey
The Concept of l and Its Position in the Mystical Path
The state of l functions as a bridge whereby the seeker transitions from theoretical knowledge to inner experiential reality and Divine proximity. This stage, situated midway between knowledge (ilm) and visionary witnessing (ruyah), energises the seekers heart and directs it towards elevation and luminosity. At this rank, the seeker advances from knowledge to l, from l to ruyah, and ultimately attains Divine proximity. The l is the intermediate vessel of the journey, activating the heart and urging the form towards intensified worship.
Key Point: l represents a dynamic phase within the mystical path that leads the seeker from knowledge to Divine proximity, transforming the heart into the driving engine of worship and perfection.
Analysis and Exposition:
The l, likened to a bubbling spring, moves the seekers heart from the inertia of theoretical knowledge into the vitality of mystical experience. This transformation not only polishes the heart but also reinforces the form towards worship and righteous deeds. Contrary to erroneous notions, the genuine l never results in the diminution of outward acts; rather, it accompanies them with greater sincerity and intensity.
Part Two: Critique of Unauthenticated Hadiths and Mystical Distortions
Critique of the Hadith Attributed to Certainty (Yaqn)
One of the prevalent distortions within mystical texts involves the citation of unauthenticated hadiths that justify the reduction of formal acts of worship on account of mystical states. The hadith "Man tiya aahu mina al-yaqn fal yubl biman taqaa min altihi wa awmi-hi" (He who has been granted his share of certainty need not care if his prayer or fasting diminishes) stands as a notable example of such narrations. This hadith lacks authentic chains of transmission and is a product of fabrication, particularly as, after eighty years of the Prophets (Peace Be Upon Him) passing, certain Sunni scholars engaged in the collection and fabrication of hadiths.
Key Point: Unauthenticated hadiths, especially those emerging from Sunni sources, lack credibility; only narrations validated by the Infallible Imams (Ahl al-Bayt, peace be upon them) are admissible as reliable references.
Analysis and Exposition:
The fabrication of hadiths, particularly in later periods, has contributed to mystical distortions and the justification of diminishing religious duties. These narrations, often mursal (without complete chains) and weak, were crafted to rationalise licentiousness and ascetic extravagance. In contrast, hadiths corroborated by the Ahl al-Bayt (peace be upon them) with authentic isnds (chains) provide a reliable framework for mystical progression.
Critique of the Reduction of Formal Acts
Perspectives permitting the reduction of prayer and fasting due to mystical states have been explicitly labelled as superstitions and nonsense. The genuine l elevates the seeker towards perfection rather than deficiency. When the seeker attains a state of l, they must perform their devotions with greater fervour and sincerity, not shirk their religious obligations under the pretext of the l.
Key Point: The true l does not reduce formal acts of worship but rather strengthens them with intensified sincerity and dedication.
Analysis and Exposition:
This critique emphasises the harmony between heart and form in mystical progression. The l acts as a motivating engine that propels the form towards worship and righteous action. The diminution of formal acts contradicts the Sharah and leads to deviation and distortion within mysticism.
Part Three: The Role of the Spiritual Guide and Discipline in the Journey
The Necessity of the Guides Presence
The spiritual guide functions as a vigilant guardian who prevents the seeker from error and neglect of worship. The phrase "l tanquu ibdatuhu" (His worship must not diminish) highlights the imperative of maintaining Sharah alongside arqah. The guide directs the seeker towards equilibrium, ensuring that the state of l does not become a pretext for abandoning duties.
Key Point: The guide assists the seeker in preserving Sharah and maintaining the balance between heart and form.
Analysis and Exposition:
The presence of a guide guarantees order and sincerity in the mystical path. Through supervision of the seekers practices, the guide prevents deviation towards licentiousness or excessive indulgence in l. This role, especially pronounced within the Shiite mystical tradition, carries immense significance.
Contraction and Expansion: The Dynamism of the Seekers Heart
Contraction (qabd) and expansion (bas) resemble the opening and closing of the hand in exercise, illustrating the dynamism of the seekers heart. The heart contracts during qabd and expands during bas; yet, this dynamism must be accompanied by discipline so that the seeker avoids extremes or deficiencies.
Key Point: Qabd and bas indicate the hearts dynamism, but regulation of these states is essential to prevent misguidance.
Analytical Exposition and Elucidation
Expansion and Contraction, akin to the heartbeat of the spiritual wayfarer, sustain vitality and dynamism within the path of spiritual journeying. The maintenance of order within these states prevents excess expansionwhich culminates in laxityas well as perpetual contraction, which leads to stagnation.
Section Four: Critique of Detrimental Currents in Religion
Ahl al-Zahir and Ahl al-Batin
Two destructive currents in the history of religion have posed threats to mystical wayfaring: Ahl al-Zahir (the exoteric adherents), who have contented themselves with mere form and denied the truth; and Ahl al-Batin (the esotericists), who, by claiming spiritual states (l), have undermined the integrity of form. Both currents, through their unilateral approaches, have distorted religion.
Key Insight: Both Ahl al-Zahir and Ahl al-Batin, through their one-sidedness, have falsified Sharia and truth.
The Ahl al-Zahir resemble a withered tree, devoid of true spiritual nourishment, while the Ahl al-Batin are like an unbounded flowing water, mired in licentiousness. Wilayat-based mysticism, emphasising the equilibrium between Sharia and truth, deliberately distances itself from these two deviations.
The Infallible Imams: Exemplars of Equilibrium
The Infallible Imams (a) stand as guiding stars, epitomising the perfect harmony of heart and form. The Commander of the Faithful (a) and Imam Sajjad (a), possessing active hearts and spiritual states, performed more acts of worship and never acquiesced to diminishing their religious duties.
Key Insight: The Infallible Imams (a), with active hearts, engaged in increased acts of worship and serve as models of heart-form equilibrium.
The Imams (a), like lofty pinnacles of mysticism, demonstrate that authentic spiritual states propel the form towards greater worship. Their active hearts did not engender diminution of deeds; rather, their worship was suffused with sincerity and intensified zeal.
Section Five: Revision of Mystical Texts and Critique of Superstitions
Revision of Mystical Literature
Revising mystical texts is akin to purifying a crystal-clear spring and is imperative for the independence of Shiite Wilayat mysticism. Educational texts and mystical treatises have been cleansed through critical scrutiny and rewriting, thereby presenting a scientific and credible framework free from superstitions and distortions.
Key Insight: Revision of mystical texts purifies Shiite Wilayat mysticism from superstition and provides a scientific framework.
This endeavour is tantamount to reconstructing an ancient edifice, safeguarding Shiite mysticism from distortions and forgeries. Critiquing erroneous texts is a crucial step towards presenting an authentic mysticism consistent with Sharia and truth.
Critique of Unregulated Istikhara
Unregulated istikhara practices, which sometimes result in the distress of people, are nothing more than superstitions. The compilation of a multi-volume work on istikhara represents an effort to systematise this discipline and prevent misuse.
Key Insight: Unregulated istikhara constitutes superstition and must be delivered under scientific regulations.
Istikhara, as a precise tool, necessitates a scientific framework to guard against distortion and exploitation. This effort contributes to the scientification of religious sciences and the preservation of their sanctity.
Section Six: Practical Experiences and Critique of Dervishes
Experience in Kermanshah
An experience in Kermanshah exposed distortions within dervishes. Claims such as eating coal or playing music, promulgated by certain dervishes, were baseless. Gathering mystics and engaging them in dialogue led to guidance and reform within this group.
Key Insight: The practical experience in Kermanshah unveiled distortions among dervishes and facilitated their guidance.
This experience acted as a clear mirror revealing mystical distortions. Dialogue and guidance, rather than confrontation, constitute an effective method for correcting deviations and strengthening authentic mysticism.
Critique of Licentious Claims
Assertions such as Ham aknun ham ma fi salatim (We are now also present in the prayer) or Laysa fi jaybati illa Allah (There is nothing in my pocket but God) have been characterised as licentiousness and a form of cultural colonisation. Such statements serve as justifications for abandoning Sharia and ridiculing religion.
Key Insight: Licentious claims act as a mask over misguidance, falsifying Sharia and mocking religion.
These assertions constitute deceptive traps that divert the wayfarer from the path of Sharia and truth. Wilayat mysticism, emphasizing sincerity and order, resolutely avoids such distortions.
Section Seven: The Equilibrium of Sharia, Tariqa, and Haqiqa
Harmony of Heart and Form
Sharia, Tariqa, and Haqiqa represent three firm pillars that strengthen the mystical journey. An active heart directs the form towards increased worship rather than its diminution. This harmony has been exemplified in the conduct of the Infallible Imams (a) and the Divine Prophets.
Key Insight: Sharia, Tariqa, and Haqiqa are balanced, and an active heart guides the form toward greater worship.
This equilibrium resembles harmony in music, leading the spiritual journey to perfection. The heart, like a conductor of an orchestra, guides the form toward worship and sincerity, negating any opposition between them.
Critique of the Spurious Hadith Regarding Zar and Zibl
The hadith Ad-duny mazraatu al-khira (The world is the farm of the Hereafter) has been deemed incomplete, and the following completion is proposed: Az-zar lil-mumin wa az-zibl lighayrihim (The crop belongs to the believer and the chaff to the others). This completion illustrates that the deeds of non-believers are like refuse, fruitless and barren.
Key Insight: The hadith The world is the farm of the Hereafter is incomplete and requires differentiation between crop and chaff.
This addition enriches the hadiths meaning like adding colour to a painting. The distinction between crop and chaff highlights the difference between the deeds of believers and non-believers, emphasizing the necessity of sincerity in action.
Summary
Manzil al-Sirn (Session 402), through its critique of superstitions and mystical distortions, presents a balanced framework for the mystical path. The spiritual state, as the driving engine of the journey, activates the heart and directs the form towards increased worship. Criticism of spurious hadiths, detrimental currents, and licentious claims purifies Wilayat mysticism from distortions. The Infallible Imams (a), as perfect exemplars, demonstrate that an active heart never leads to diminution of deeds but rather accompanies them with greater sincerity and intensity. Revising mystical texts and systematising religious sciences constitute a significant step towards the independence of Shiite mysticism and the provision of a scientific and credible framework. Under the supervision of Sadegh Khademi
